Leviticus 19:3

Translation
King James Version
Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.
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KJV (with Strong's)
Ye shall fear H3372 every man H376 his mother H517, and his father H1, and keep H8104 my sabbaths H7676: I am the LORD H3068 your God H430.
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Complete Jewish Bible
"'Every one of you is to revere his father and mother, and you are to keep my Shabbats; I am ADONAI your God.
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Berean Standard Bible
Each of you must respect his mother and father, and you must keep My Sabbaths. I am the LORD your God.
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American Standard Version
Ye shall fear every man his mother, and his father; and ye shall keep my sabbaths: I am Jehovah your God.
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World English Bible Messianic
“‘Each one of you shall respect his mother and his father. You shall keep my Sabbaths. I am the LORD your God.
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Geneva Bible (1599)
Yee shall feare euery man his mother and his father, and shall keepe my Sabbaths: for I am the Lord your God.
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Young's Literal Translation
`Each his mother and his father ye do fear, and My sabbaths ye do keep; I am Jehovah your God.
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See also
Exodus 20:12Ephesians 6:1Ephesians 6:3Exodus 20:8Hebrews 12:9Ezekiel 22:7Ezekiel 22:8
In the KJVVerse 3,285 of 31,102

Study This Verse

SUMMARY

Leviticus 19:3 serves as a foundational command within the broader "Holiness Code," uniquely intertwining the ethical demands of filial piety with the spiritual obligations of corporate worship. This verse mandates that the Israelites demonstrate profound reverence for their parents and faithfully observe God's Sabbaths, grounding both directives in the ultimate authority and covenant identity of Yahweh, who declares Himself to be their sovereign God. It powerfully communicates that true holiness is comprehensive, permeating both the most intimate relationships and the communal rhythms of devotion, reflecting the character of the God who calls His people to be holy.

CONTEXT

  • Literary Context: Leviticus 19 is a pivotal chapter, often referred to as the "Holiness Code" (Leviticus 17-26), which systematically applies the overarching divine command from Leviticus 19:2: "Ye shall be holy: for I the LORD your God am holy." Following this foundational statement, verse 3 immediately establishes two primary spheres where this holiness is to be manifested: the family unit (through honoring parents) and the communal worship life (through Sabbath observance). The chapter then elaborates on a diverse range of ethical, moral, and ceremonial laws, demonstrating that holiness is not confined to ritual but extends to every facet of daily existence, including social justice, honesty, and compassion. These commands are consistently punctuated by the divine declaration, "I am the LORD your God," which reinforces the divine imperative behind each command throughout Leviticus 19, creating a powerful rhetorical framework.
  • Historical & Cultural Context: The commands in Leviticus 19:3 were given to the Israelite people shortly after their exodus from Egypt, as they were being established as a distinct nation under God's covenant. In the ancient Near East, respect for elders and family was generally valued, but Israel's command to "fear" parents elevated this to a sacred duty, reflecting a divine order and the foundational role of the family in God's covenant community. The observance of the Sabbath, however, was a unique covenant sign for Israel, distinguishing them sharply from surrounding pagan cultures that did not have a divinely mandated day of rest and worship. This weekly cessation from labor and dedication to God served as a profound reminder of God's creation and His redemption of Israel from Egyptian bondage, where they had known no rest. The repeated declaration "I am the LORD your God" throughout the Holiness Code served to underscore Yahweh's exclusive claim over Israel, contrasting His holy standards with the idolatrous and immoral practices of the nations they were to dispossess, thereby solidifying Israel's identity as a people set apart for God.
  • Key Themes: Leviticus 19:3 contributes significantly to several major theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, as the verse explicitly links the call to be holy (from Leviticus 19:2) to concrete actions in daily life, demonstrating that holiness is both internal character and external conduct. The theme of Covenant Relationship is central, as the commands are framed by God's self-declaration, "I am the LORD your God," emphasizing the unique bond between Yahweh and Israel. This verse also highlights the Interconnectedness of Vertical and Horizontal Ethics, showing that reverence for God (expressed in Sabbath keeping) is inseparable from ethical conduct towards fellow humans (expressed in honoring parents). Finally, it reinforces the theme of Divine Authority, as God's commands are presented not as suggestions but as absolute requirements rooted in His sovereign nature, demanding obedience from His covenant people, a theme echoed throughout the Mosaic Law, such as in the Ten Commandments.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Fear (Hebrew, yârêʼ, H3372): The Hebrew term יָרֵא (yârêʼ) in this context signifies much more than mere fright; it denotes a profound reverence, awe, and deep respect. When applied to human relationships, particularly with parents, it implies honoring their authority, valuing their wisdom, and showing them deference and care. This "fear" is a moral and spiritual attitude that leads to obedience and submission, reflecting the same reverential awe that is due to God Himself. It is foundational to the social order and reflects the divine authority invested in parents as God's representatives.
  • Sabbaths (Hebrew, shabbâth, H7676): The Hebrew word שַׁבָּת (shabbâth) refers to an "intermission" or "cessation" from labor. While the root is singular, its use in the plural form in this verse, "my sabbaths" (שַׁבָּתוֹת), indicates not only the weekly Sabbath day of rest but also encompasses the various annual holy days and festivals (e.g., Passover, Day of Atonement, Sukkot) that were designated as times of cessation from regular labor and dedicated to worship and remembrance of God's redemptive acts. Keeping these "sabbaths" was a central sign of Israel's covenant with Yahweh, a tangible expression of their trust in His provision, and a communal practice that reinforced their identity as God's set-apart people.
  • The LORD (Hebrew, Yᵉhôvâh, H3068): This is the covenant name of God, יְהוָה (Yᵉhôvâh), often translated as "LORD" (in all caps) in English Bibles. It emphasizes God's self-existence, eternality, faithfulness, and His personal, redemptive relationship with His people, particularly as the One who delivered Israel from slavery. When coupled with "your God" (אֱלֹהֵיכֶם, ʼĕlôhîym), it underscores His exclusive claim over Israel and His absolute sovereignty, serving as the ultimate theological warrant for all the commands in Leviticus 19.

Verse Breakdown

  • "Ye shall fear every man his mother, and his father": This clause establishes the paramount importance of filial piety within the covenant community. It is placed first among the specific commands in the Holiness Code, underscoring the foundational role of the family in God's design for a holy society. The "fear" commanded here is a deep, reverential respect that translates into honor, obedience, and care for one's parents, acknowledging their God-given authority and the life and nurture they have provided. This directive echoes the Fifth Commandment from the Decalogue, signifying its enduring and universal significance in God's moral framework for human relationships.
  • "and keep my sabbaths": Juxtaposed with the command to honor parents, this clause shifts focus from the familial to the communal and spiritual sphere. It mandates the faithful observance of God's designated days of rest and worship, which served as a sacred sign of the covenant between Yahweh and Israel. Keeping the Sabbaths was an act of faith, demonstrating trust in God's sovereignty over time and labor, and acknowledging His role as Creator and Redeemer. It was a public declaration of allegiance to God and a commitment to His rhythms of rest and spiritual renewal, rejecting the relentless pursuit of worldly gain and embracing divine provision.
  • "I [am] the LORD your God.": This concluding declaration is the divine imprimatur for the preceding commands, serving as the ultimate source of their authority and obligation. It is not merely a statement of identity but a powerful assertion of absolute sovereignty and a reminder of the unique covenant relationship God has established with Israel. God is not offering suggestions but issuing divine mandates, rooted in His very being and His redemptive acts on behalf of His people. This phrase elevates the commands from mere legal requirements to acts of worship and faithfulness to the one true God who has uniquely bound Himself to His people.

Literary Devices

Leviticus 19:3 is rich in literary technique, meticulously crafted to convey its profound message. The immediate Juxtaposition of honoring parents and keeping the Sabbaths is highly significant, highlighting the interconnectedness of vertical (God-ward) and horizontal (human-ward) dimensions of holiness. This pairing suggests that reverence for God is inseparable from ethical conduct within the family and community. The recurring Divine Declaration "I am the LORD your God" functions as a powerful Inclusio throughout the entirety of Leviticus 19, framing and validating each command. This repeated assertion of divine identity and authority serves as the ultimate motivation for obedience, reminding the Israelites that these are not arbitrary rules but the loving requirements of their covenant-keeping God. The structure of the verse itself, moving from the specific familial duty to the broader religious observance, and culminating in the definitive divine statement, creates a subtle sense of Climax, emphasizing that all human conduct finds its ultimate meaning and authority in God Himself.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 19:3 profoundly connects the ethical demands of the Mosaic Covenant with the theological reality of God's identity and sovereignty. It demonstrates that true holiness is not an abstract concept but a practical, lived reality, manifesting in concrete actions within the family and community, and in dedicated worship. The "fear" of parents echoes the "fear" of God, suggesting that respect for human authority, particularly within the divinely ordained family unit, is a foundational step in learning to reverence God Himself. Similarly, Sabbath observance is a tangible expression of trust in God's sovereignty and provision, a rejection of self-sufficiency, and a commitment to His redemptive rhythm for life. These commands are not presented as burdensome legalisms but as pathways to a flourishing life in covenant with the living God, reflecting His character in every sphere.

REFLECTION AND APPLICATION

Leviticus 19:3 remains powerfully relevant for believers today, transcending its ancient context to offer timeless principles for a life consecrated to God. It challenges us to examine the depth of our reverence for those God has placed in authority over us, particularly our parents and elders, recognizing that such respect is an extension of our worship of God. This includes not only obedience in youth but also ongoing honor and care in adulthood. Furthermore, it calls us to intentionally set aside time for rest, spiritual renewal, and corporate worship, resisting the pervasive pressures of a productivity-driven culture that often neglects the soul's need for cessation and communion with its Creator. This verse reminds us that our obedience to God's commands, whether in the private sphere of family or the public sphere of worship, is not a legalistic burden but a joyful, Spirit-empowered response to the One who declares, "I am the LORD your God," inviting us into a holistic life of holiness and devotion that brings glory to His name and brings us true flourishing.

Questions for Reflection

  • In what practical ways can I demonstrate "fear" (reverential respect and honor) for my parents or those in authority over me today, even if our relationship is challenging?
  • How does my current rhythm of life reflect the principle of Sabbath rest and dedicated worship, and where might I need to create more intentional space for God and spiritual renewal?
  • How does the declaration "I am the LORD your God" motivate my obedience and shape my understanding of holiness in daily life, transforming duties into acts of worship?

FAQ

What does "fear" mean in the context of fearing one's parents?

Answer: In Leviticus 19:3, the Hebrew word for "fear" (יָרֵא, yârêʼ) does not imply terror or fright, but rather a profound sense of reverence, awe, and deep respect. This "fear" is akin to the honor and submission due to God Himself. It means acknowledging their God-given authority, valuing their wisdom, obeying their righteous commands, and caring for them, especially in their old age. It is a respectful deference that recognizes their foundational role in one's life and in society, as also commanded in the Fifth Commandment (Exodus 20:12).

Why are honoring parents and keeping the Sabbaths linked together in this verse?

Answer: The linking of honoring parents and keeping the Sabbaths in Leviticus 19:3 is highly significant because it demonstrates the holistic nature of holiness. Honoring parents represents the horizontal dimension of our ethical duties within the family and community, while keeping the Sabbaths represents the vertical dimension of our spiritual duties toward God. By placing these two seemingly disparate commands together, the text emphasizes that true holiness is not compartmentalized but encompasses both our relationships with fellow humans and our relationship with God. Both are fundamental expressions of allegiance to the God who declares, "I am the LORD your God," revealing that genuine piety is comprehensive, impacting all spheres of life.

Is the command to "keep my sabbaths" still relevant for Christians today?

Answer: While the specific legalistic requirements of the Old Testament Sabbath may not apply to New Covenant believers in the same way (as discussed in Colossians 2:16-17), the underlying principles of Sabbath observance remain profoundly relevant. These principles include setting aside intentional time for rest, spiritual renewal, worship, and refocusing on God's sovereignty rather than human productivity. Christians are called to live lives of worship and trust in God's provision, finding their ultimate rest in Christ, who is Lord of the Sabbath (Mark 2:27-28). This involves prioritizing spiritual rhythms that allow for communion with God and refreshment for the soul, embodying the spirit of the Sabbath in a new covenant context.

CHRIST-CENTERED FULFILLMENT

Leviticus 19:3, with its dual emphasis on honoring parents and keeping the Sabbaths, finds its ultimate fulfillment and reinterpretation in Jesus Christ. Jesus perfectly embodied the command to honor parents, being "obedient to them" in His youth (Luke 2:51) and even providing for His mother from the cross in His final moments (John 19:26-27). More profoundly, He is the Lord of the Sabbath (Mark 2:28), demonstrating that the Sabbath was made for humanity's benefit and not as a legalistic burden. He fulfilled its true intent by bringing spiritual rest to the weary and heavy-laden (Matthew 11:28), offering Himself as the ultimate "Sabbath rest" for God's people (Hebrews 4:9-10). The declaration "I am the LORD your God" points forward to Jesus' own divine identity; He is Emmanuel, "God with us" (Matthew 1:23), the very embodiment of God's presence and authority. Through His perfect obedience to the Father, His atoning sacrifice, and His resurrection, Christ provides the true basis for holiness, enabling believers to live out the spirit of these commands not by legalistic adherence but by the power of the Holy Spirit, in loving response to Him who is our ultimate Lord and our true rest.

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Commentary on Leviticus 19 verses 1–10

Moses is ordered to deliver the summary of the laws to all the congregation of the children of Israel (Lev 19:2); not to Aaron and his sons only, but to all the people, for they were all concerned to know their duty. Even in the darker ages of the law, that religion could not be of God which boasted of ignorance as its mother. Moses must make known God's statutes to all the congregation, and proclaim them through the camp. These laws, it is probable, he delivered himself to as many of the people as could be within hearing at once, and so by degrees at several times to them all. Many of the precepts here given they had received before, but it was requisite that they should be repeated, that they might be remembered. Precept must be upon precept, and line upon line, and all little enough. In these verses,

I. It is required that Israel be a holy people, because the God of Israel is a holy God, Lev 19:2. Their being distinguished from all other people by peculiar laws and customs was intended to teach them a real separation from the world and the flesh, and an entire devotedness to God. And this is now the law of Christ (the Lord bring every thought within us into obedience to it!) You shall be holy, for I am holy, Pe1 1:15, Pe1 1:16. We are the followers of the holy Jesus, and therefore must be, according to our capacity, consecrated to God's honour, and conformed to his nature and will. Israel was sanctified by the types and shadows (Lev 20:8), but we are sanctified by the truth, or substance of all those shadows, Joh 17:17; Tit 2:14.

II. That children be obedient to their parents: "You shall fear every man his mother and his father, Lev 19:3. 1. The fear here required is the same with the honour commanded by the fifth commandment; see Mal 1:6. It includes inward reverence and esteem, outward expressions of respect, obedience to the lawful commands of parents, care and endeavour to please them and make them easy, and to avoid every thing that may offend and grieve them, and incur their displeasure. The Jewish doctors ask, "What is this fear that is owing to a father?" And they answer, "It is not to stand in his way nor to sit in his place, not to contradict what he says nor to carp at it, not to call him by his name, either living or dead, but 'My Father,' or 'Sir;' it is to provide for him if he be poor, and the like." 2. Children, when they grow up to be men, must not think themselves discharged from this duty: every man, though he be a wise man, and a great man, yet must reverence his parents, because they are his parents. 3. The mother is put first, which is not usual, to show that the duty is equally owing to both; if the mother survive the father, still she must be reverenced and obeyed. 4. It is added, and keep my sabbaths. If God provides by his law for the preserving of the honour of parents, parents must use their authority over their children for the preserving of the honour of God, particularly the honour of his sabbaths, the custody of which is very much committed to parents by the fourth commandment, Thou, and thy son, and thy daughter. The ruin of young people has often been observed to begin in the contempt of their parents and the profanation of the sabbath day. Fitly therefore are these two precepts here put together in the beginning of this abridgment of the statutes: "You shall fear, every man, his mother and his father, and keep my sabbaths. Those are hopeful children, and likely to do well, that make conscience of honouring their parents and keeping holy the sabbath day. 5. The reason added to both these precepts is, "I am the Lord your God; the Lord of the sabbath and the God of your parents."

III. That God only be worshipped, and not by images (Lev 19:4): "Turn you not to idols, to Elilim, to vanities, things of no power, no value, gods that are no gods. Turn not from the true God to false ones, from the mighty God to impotent ones, from the God that will make you holy and happy to those that will deceive you, debauch you, ruin you, and make you for ever miserable. Turn not your eye to them, much less your heart. Make not to yourselves gods, the creatures of your own fancy, nor think to worship the Creator by molten gods. You are the work of God's hands, be not so absurd as to worship gods the work of your own hands." Molten gods are specified for the sake of the molten calf.

IV. That the sacrifices of their peace-offerings should always be offered, and eaten, according to the law, Lev 19:5-8. There was some particular reason, it is likely, for the repetition of this law rather than any other relating to the sacrifices. The eating of the peace-offerings was the people's part, and was done from under the eye of the priests, and perhaps some of them had kept the cold meat of their peace-offerings, as they had done the manna (Exo 16:20), longer than was appointed, which occasioned this caution; see the law itself before, Lev 7:16-18. God will have his own work done in his own time. Though the sacrifice was offered according to the law, if it was not eaten according to the law, it was not accepted. Though ministers do their part, what the better if people do not theirs? There is work to be done after our spiritual sacrifices, in a due improvement of them; and, if this be neglected, all is in vain.

V. That they should leave the gleanings of their harvest and vintage for the poor, Lev 19:9, Lev 19:10. Note, Works of piety must be always attended with works of charity, according as our ability is. When they gathered in their corn, they must leave some standing in the corner of the field; the Jewish doctors say, "It should be a sixtieth part of the field;" and they must also leave the gleanings and the small clusters of their grapes, which at first were overlooked. This law, though not binding now in the letter of it, yet teaches us, 1. That we must not be covetous and griping, and greedy of every thing we can lay any claim to; nor insist upon our right in things small and trivial. 2. That we must be well pleased to see the poor supplied and refreshed with the fruit of our labours. We must not think every thing lost that goes beside ourselves, nor any thing wasted that goes to the poor. 3. That times of joy, such as harvest-time is, are proper times for charity; that, when we rejoice, the poor may rejoice with us, and when our hearts are blessing God their loins may bless us.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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